SABBATH LECTURES by S. S. Griswold

Publishing Committee · Rochester, N. Y. · Nov 29, 1853

SABBATH LECTURES

By S. S. Griswold

[From the Sabbath Recorder.]

SABBATH LECTURES.

To the Editors of the Sabbath Recorder:—A RECENT article, headed “Tract Distribution,” which appeared in the columns of the Recorder, seems rather to oppose Sabbath Lectures, and to adopt in their stead colporterage and tract distribution. Without detracting from the last two, as efficient agencies in the work of Sabbath reform, may not the other be undervalued? And may not the same objections which the writer of “Tract Distribution” urges against lectures, be made against public preaching? He says:

“Sometimes, it is true, a public argument is valuable; but in the majority of instances, people prefer, upon a question that involves a complete revolution of their practice, to think the matter over quietly, without being subjected to the chafings of dispute, or to such importunities as one who earnestly maintains his argument is likely to employ. They want to take time for consideration; the subject is new to them.”

Now, in this objection, what is there which may not with equal propriety be said against the public preaching of the gospel, or of almost any other subject, as Temperance, Slavery, War, or any reform? When Christ preached certain truths, many complained that he reproached them—that his doctrine was hard—that he stirred up the people. Peter’s pentecostal lectures roused the fury of the priesthood; Stephen’s argument chafed his hearers exceedingly; and Felix asked for time to consider. And yet there is no intimation that either Christ, Peter, Stephen, or Paul, who argued the point well, and delivered lectures to the people as they were, thought of any more quiet or unobtrusive way, because the subject was new. They pressed home to the heart and conscience the truth, although they knew full well that the doctrine they taught involved a complete revolution of practice in those who heard.

And who does not know, that the preaching of the gospel, even now, involves a complete revolution of practice in the world in many things? Not the gospel which is preached, and caters to public opinion, but such a gospel as would deliver the captive, restore to its rightful owner the fertile plains of Montezuma, beat swords into plowshares and spears into pruning hooks. Let the true gospel of the Son of God be preached now, and many will prefer a more quiet and unobtrusive way. The fact seems to me, that any kind of movement which agitates community is to be shunned. For one, I am not prepared to admit the millennium is already quite so near as that ministers can with safety lay aside their armor, or retire from the arena of conflict; or that the devil is so far chained and imprisoned as to warrant the conclusion that mere amiability will succeed in shutting the bottomless pit upon him.

Now, while prudence and discretion may be the better part of valor, and it might be “often better to have one who knows how to hold his tongue,” yet to cry aloud and spare not—to lift up one’s voice like a trumpet, for the purpose of showing the people of God their transgressions—may still be demanded.

If the Sabbath be of that importance which one would suppose, from the prominence given to it, both in the Bible and in the editorials of the Recorder, is it not of sufficient importance to employ in its defense the best talent of the denomination—men who can argue the point well, and are competent to deliver lectures as they go? How often is an educated ministry, a competent ministry, urged upon the consideration of our people, as necessary to the preaching of the gospel. And yet, the advocacy and defence of a question which has drawn around it the talent, learning, ingenuity, and sophistry of centuries, is to be left to a few amiable brethren in the distribution of tracts. Far from me to detract from tract distribution, or amiability of character, or prayers in secret places. There is evidently an impression somewhat prevalent, that any thing like disputation must be unfavorable to piety, devotion, or religion. I would inquire, whether such be the fact. Does not that notion arise from a sickly sentimentalism, which has so far pervaded community, that it demands a gospel of the character of a general atonement, without any particular application. S. S. GRISWOLD.